---
title: "大乘阿毘達磨集論 · 1"
description: "大乘阿毘達磨集論是印度大乘佛教瑜伽行派重要論典由無著菩薩造唐代玄奘法師漢譯該論以大乘立場系統總結阿毘達磨義理闡述諸法實相與唯識思想涵蓋蘊處界緣起修行果位等核心教義體系嚴密被視為法相宗根本論書之一對理解唯識學說與大乘教理具有權威性地位是研究瑜伽行派哲學的關鍵文獻"
url: "https://rushiwowen.co/en/r/cmcwtps962d46ie0412trfs05"
---

### 本事分中三法品第一

> Chapter 1: Three Dharmas, from the Section on Past Deeds

本事與決擇， 是各有四種，三法攝應成， 諦法得論議。幾何因取相， 建立與次第，義喻廣分別， 集總頌應知。

> The foundational truths and the discernments— each comprises four aspects. Three dharmas encompass what should be established; through the truth of the Dharma, discussion is attained. How many causes, what characteristics are grasped, what is established, and what is the sequence— meaning, simile, extensive analysis, and the summary verses should be known.

蘊界處各有幾？蘊有五，謂色蘊、受蘊、想蘊、行蘊、識蘊。界有十八，謂眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。處有十二，謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。

> How many are the aggregates, elements, and sense bases respectively? There are five aggregates: form, feeling, perception, mental formations, and consciousness. There are eighteen elements: eye element, form element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, smell element, nose-consciousness element; tongue element, taste element, tongue-consciousness element; body element, touch element, body-consciousness element; mind element, Dharma element, mind-consciousness element. There are twelve sense bases: eye base and form base; ear base and sound base; nose base and smell base; tongue base and taste base; body base and touch base; mind base and Dharma base.

何因蘊唯有五？為顯五種我事故，謂身具我事、受用我事、言說我事、造作一切法非法我事、彼所依止我自體事。何因界唯十八？由身具等能持過現六行受用性故。何因處唯十二？唯由身具能與未來六行受用為生長門故。何故名取蘊？以取合故名為取蘊。何等為取？謂諸蘊中所有欲貪。何故欲貪說名為取？謂於未來現在諸蘊能引不捨故，希求未來染著現在欲貪名取。何故界處名有取法？應如蘊說。色蘊何相？變現相是色相。此有二種：一觸對變壞、二方所示現。云何名為觸對變壞？謂由手足塊石刀杖寒熱飢渴蚊虻蛇蠍所觸對時即便變壞。云何名為方所示現？謂由方所可相，示現如此如此色、如是如是色；或由定心、或由不定尋思相應種種搆畫。受蘊何相？領納相是受相，謂由受故領納種種淨不淨業諸果異熟。想蘊何相？搆了相是想相，謂由想故搆畫種種諸法像類，隨所見聞覺知之義起諸言說。行蘊何相？造作相是行相，謂由行故令心造作，於善不善無記品中驅役心故。識蘊何相？了別相是識相，謂由識故了別色聲香味觸法種種境界。眼界何相？謂眼曾現見色，及此種子積集異熟阿賴耶識，是眼界相。如眼界相，耳鼻舌身意界相亦爾。色界何相？謂色眼曾現見，及眼界於此增上，是色界相。如色界，相聲香味觸法界相亦爾。眼識界何相？謂依眼緣色似色了別，及此種子積集異熟阿賴耶識，是眼識界相。如眼識界，相耳鼻舌身意識界相亦爾。處何相？如界應知，隨其所應。

> Why are there only five aggregates? To reveal five kinds of "self" matters: the matter of the self possessing a body, the matter of the self experiencing, the matter of the self speaking, the matter of the self performing all wholesome and unwholesome actions, and the matter of the self-basis on which these depend. Why are there only eighteen elements? Because the body and its supports can sustain the nature of the six courses of experience—past and present. Why are there only twelve sense-fields? Because the body and its supports alone can serve as the growing gateway for the six future courses of experience. Why are they called the aggregates of clinging? Because they are joined with clinging, they are called the aggregates of clinging. What is clinging? It is the desire and greed present within the aggregates. Why are desire and greed called clinging? Because toward future and present aggregates they draw one in and do not let go; craving for the future and attachment to the present—this desire and greed is called clinging. Why are the elements and sense-fields called things subject to clinging? It should be explained as with the aggregates. What is the characteristic of the aggregate of form? The characteristic of form is that of appearing and changing. This is of two kinds: first, resistance and decay; second, manifestation in directions. What is meant by resistance and decay? When struck by hands, feet, clods, stones, knives, sticks, cold, heat, hunger, thirst, mosquitoes, gadflies, snakes, or scorpions, it immediately decays. What is meant by manifestation in directions? By means of directional signs, it manifests as this or that kind of form, as such and such a form; whether through concentrated mind or through unsettled discursive thinking, there is all sorts of imagining. What is the characteristic of the aggregate of feeling? The characteristic of feeling is receiving. Through feeling, one receives the various ripened results of pure and impure karma. What is the characteristic of the aggregate of perception? The characteristic of perception is apprehending. Through perception, one constructs various images of things, and according to what is seen, heard, felt, and known, one produces speech. What is the characteristic of the aggregate of formations? The characteristic of formations is volitional action. Through formations, the mind is made to act, driving the mind among wholesome, unwholesome, and neutral categories. What is the characteristic of the aggregate of consciousness? The characteristic of consciousness is discernment. Through consciousness, one discerns the various objects of form, sound, smell, taste, touch, and mental phenomena. What is the characteristic of the eye element? That the eye has seen and presently sees forms, and the storehouse consciousness that is the ripened accumulation of its seeds—this is the characteristic of the eye element. As with the eye element, so too are the characteristics of the ear, nose, tongue, body, and mind elements. What is the characteristic of the form element? That form has been seen and presently is seen by the eye, and that the eye element has mastery over it—this is the characteristic of the form element. As with the form element, so too are the characteristics of the sound, smell, taste, touch, and mental-phenomena elements. What is the characteristic of the eye-consciousness element? That which, depending on the eye and conditioned by form, discerns what is like form, and the storehouse consciousness that is the ripened accumulation of its seeds—this is the characteristic of the eye-consciousness element. As with the eye-consciousness element, so too are the characteristics of the ear, nose, tongue, body, and mind-consciousness elements. What is the characteristic of the sense-fields? They should be understood as with the elements, according to what is appropriate.

云何建立色蘊？謂諸所有色，若四大種及四大種所造。云何四大種？謂地界、水界、火界、風界。何等地界？謂堅鞕性。何等水界？謂流濕性。何等火界？謂溫熱性。何等風界？謂輕等動性。云何所造色？謂眼根、耳根、鼻根、舌根、身根，色聲香味所觸一分，及法處所攝色。何等眼根？謂四大種所造眼識所依清淨色。何等耳根？謂四大種所造耳識所依清淨色。何等鼻根？謂四大種所造鼻識所依清淨色。何等舌根？謂四大種所造舌識所依清淨色。何等身根？謂四大種所造身識所依清淨色。何等為色？謂四大種所造眼根所行義，謂青、黃、赤、白、長、短、方、圓、麁、細、高、下、正、不正、光、影、明、闇、雲、煙、塵、霧、逈色、表色、空一顯色。此復三種，謂妙、不妙、俱相違色。何等為聲？謂四大種所造耳根所取義，或可意、或不可意、或俱相違，或執受大種為因、或不執受大種為因、或俱大種為因，或世所極成、或成所引、或遍計所起，或聖言所攝、或非聖言所攝。何等為香？謂四大種所造鼻根所取義，謂好香、惡香、平等香、俱生香、和合香、變異香。何等為味？謂四大種所造舌根所取義，謂苦、酢、甘、辛、醎、淡，或可意、或不可意、或俱相違、或俱生，或和合，或變異。何等所觸一分？謂四大種所造身根所取義，謂滑性、澁性、輕性、重性、軟性、緩、急、冷、飢、渴、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。何等法處所攝色？有五種應知，謂極略色、極逈色、受所引色、遍計所起、色定自在所生色。

> How is the aggregate of form defined? It refers to all matter, whether the four great elements or what is derived from the four great elements. What are the four great elements? They are the earth element, the water element, the fire element, and the wind element. What is the earth element? It is the quality of solidity and hardness. What is the water element? It is the quality of flowing moisture. What is the fire element? It is the quality of warmth and heat. What is the wind element? It is the quality of lightness and movement. What is derived form? It is the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty; a portion of what is touched—form, sound, smell, and taste; and form included within the sphere of mental objects. What is the eye faculty? It is the pure material form derived from the four great elements that serves as the support for eye consciousness. What is the ear faculty? It is the pure material form derived from the four great elements that serves as the support for ear consciousness. What is the nose faculty? It is the pure material form derived from the four great elements that serves as the support for nose consciousness. What is the tongue faculty? It is the pure material form derived from the four great elements that serves as the support for tongue consciousness. What is the body faculty? It is the pure material form derived from the four great elements that serves as the support for body consciousness. What is form? It is what is derived from the four great elements and is the object of the eye faculty: blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, straight, crooked, light, shadow, brightness, darkness, cloud, smoke, dust, mist, distant form, indicative form, and the form of open space. This is further of three kinds: attractive form, unattractive form, and form that is neither. What is sound? It is what is derived from the four great elements and is grasped by the ear faculty. It may be pleasant, unpleasant, or neither; it may be caused by elements that are appropriated, by elements that are not appropriated, or by both; it may be conventionally recognized, produced by combination, or produced by conceptual imagination; it may be words of the noble ones or words of the ordinary. What is smell? It is what is derived from the four great elements and is grasped by the nose faculty: good smell, bad smell, neutral smell, naturally born smell, compounded smell, and transformed smell. What is taste? It is what is derived from the four great elements and is grasped by the tongue faculty: bitter, sour, sweet, pungent, salty, and bland; it may be pleasant, unpleasant, or neither; it may be naturally born, compounded, or transformed. What is the portion of what is touched? It is what is derived from the four great elements and is grasped by the body faculty: smoothness, roughness, lightness, heaviness, softness, slowness, quickness, cold, hunger, thirst, fullness, strength, weakness, faintness, itchiness, stickiness, sickness, aging, death, fatigue, rest, and courage. What is form included within the sphere of mental objects? There are five kinds to be known: extremely subtle form, extremely distant form, form induced by feeling, form produced by conceptual imagination, and form born of the power of concentration.

云何建立受蘊？謂六受身：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是六受身，或樂、或苦、或不苦不樂。復有樂身受、苦身受、不苦不樂身受。樂心受、苦心受、不苦不樂心受。復有樂有味受、苦有味受、不苦不樂有味受。樂無味受、苦無味受、不苦不樂無味受。復有樂依耽嗜受、苦依耽嗜受、不苦不樂依耽嗜受。樂依出離受、苦依出離受、不苦不樂依出離受。何等身受？謂五識相應受。何等心受？謂意識相應受。何等有味受？謂自體愛相應受。何等無味受？謂此愛不相應受。何等依耽嗜受？謂妙五欲愛相應受。何等依出離受？謂此愛不相應受。

> How are the feeling aggregate established? They are the six kinds of feeling: feeling produced by eye-contact, feeling produced by ear-contact, feeling produced by nose-contact, feeling produced by tongue-contact, feeling produced by body-contact, and feeling produced by mind-contact. These six kinds of feeling are either pleasant, painful, or neither-painful-nor-pleasant. There are also bodily pleasant feeling, bodily painful feeling, and bodily neither-painful-nor-pleasant feeling. There are mentally pleasant feeling, mentally painful feeling, and mentally neither-painful-nor-pleasant feeling. There are also pleasant feeling with flavor, painful feeling with flavor, and neither-painful-nor-pleasant feeling with flavor. There are pleasant feeling without flavor, painful feeling without flavor, and neither-painful-nor-pleasant feeling without flavor. There are also pleasant feeling rooted in attachment, painful feeling rooted in attachment, and neither-painful-nor-pleasant feeling rooted in attachment. There are pleasant feeling rooted in renunciation, painful feeling rooted in renunciation, and neither-painful-nor-pleasant feeling rooted in renunciation. What is bodily feeling? It is feeling associated with the five sense consciousnesses. What is mental feeling? It is feeling associated with the mind consciousness. What is feeling with flavor? It is feeling associated with self-love. What is feeling without flavor? It is feeling not associated with this love. What is feeling rooted in attachment? It is feeling associated with love for the delightful five sense pleasures. What is feeling rooted in renunciation? It is feeling not associated with this love.

云何建立想蘊？謂六想身：眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想。由此想故，或了有相、或了無相，或了小、或了大，或了無量、或了無少所有無所有處。何等有相想？謂除不善言說無想界定及有頂定想，所餘諸想。何等無相想？謂所餘想。何等小想？謂能了欲界想。何等大想？謂能了色界想。何等無量想？謂能了空無邊處識無邊處想。何等無少所有無所有處想？謂能了無所有處想。

> How are the formations aggregate established? They are the six types of formation: formations arising from eye contact, formations arising from ear contact, formations arising from nose contact, formations arising from tongue contact, formations arising from body contact, and formations arising from mind contact. Through these formations, one perceives either with characteristics or without characteristics, either the limited or the vast, either the immeasurable or the state of nothing whatsoever, the realm of neither perception nor non-perception. What are formations with characteristics? They are all formations except those of the realm of non-perception, the formative concentration, and the peak-of-existence concentration. What are formations without characteristics? They are the remaining formations. What are limited formations? They are formations capable of perceiving the desire realm. What are vast formations? They are formations capable of perceiving the form realm. What are immeasurable formations? They are formations capable of perceiving the realm of infinite space and the realm of infinite consciousness. What are formations of the state of nothing whatsoever? They are formations capable of perceiving the realm of nothingness.

云何建立行蘊？謂六思身：眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。由此思故，思作諸善、思作雜染、思作分位差別。又即此思，除受及想，與餘心所法、心不相應行，總名行蘊。何等名為餘心所法？謂作意、觸、欲、勝解、念、三摩地、慧、信、慚、愧、無貪、無瞋、無癡、勤、安、不放逸、捨、不害、貪、瞋、慢、無明、疑、薩迦耶見、邊執見、見取、戒禁取、邪見、忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚、無愧、惛沈、掉舉、不信、懈怠、放逸、忘念、不正知、散亂、睡眠、惡作、尋、伺。

> How is the aggregate of formations established? It consists of the six kinds of intention: intention born from eye contact, intention born from ear contact, intention born from nose contact, intention born from tongue contact, intention born from body contact, and intention born from mind contact. Because of this intention, one intends and performs various good deeds, intends and performs mixed and defiled deeds, and intends and performs deeds that differ in their particular stage. Furthermore, this intention itself, excluding feeling and perception, together with the remaining mental factors and the formations not associated with mind, is collectively called the aggregate of formations. What are the remaining mental factors? They are: attention, contact, desire, resolve, mindfulness, meditative concentration, wisdom, faith, shame, embarrassment, non-greed, non-hatred, non-delusion, diligence, tranquility, non-negligence, equanimity, non-harmfulness, greed, hatred, pride, ignorance, doubt, view of the perishable aggregate, extreme views, view of grasping, view of attachment to precepts and observances, wrong view, anger, resentment, concealment, vexation, envy, stinginess, deceit, flattery, arrogance, harmfulness, lack of shame, lack of embarrassment, torpor, restlessness, lack of faith, laziness, negligence, forgetfulness, incorrect knowledge, distraction, sleep, regret, applied thought, and sustained thought.

何等為思？謂於心造作意業為體，於善不善無記品中役心為業。何等作意？謂發動心為體，於所緣境持心為業。何等為觸？謂依三和合諸根變異分別為體，受所依為業。何等為欲？謂於所樂事彼彼引發所作希望為體，正勤所依為業。何等勝解？謂於決定事隨所決定印持為體，不可引轉為業。何等為念？謂於串習事令心明記不忘為體，不散亂為業。何等三摩地？謂於所觀事令心一境為體。智所依止為業。何等為慧？謂於所觀事擇法為體，斷疑為業。

> What is intention? It is the mental action that directs the mind, functioning to engage the mind in wholesome, unwholesome, or neutral states. What is attention? It is the act of arousing the mind, functioning to hold the mind on its object. What is contact? It is based on the coming together of the three factors and the differentiation of the senses, functioning as the support for feeling. What is desire? It is the hopeful longing that arises toward things one finds pleasant, functioning as the basis for right effort. What is resolution? It is the firm holding to what has been decided upon, functioning so that it cannot be swayed. What is mindfulness? It is causing the mind to clearly remember and not forget things one has practiced, functioning to prevent distraction. What is concentration? It is making the mind one-pointed on the object being observed, functioning as the basis for wisdom. What is wisdom? It is discerning dharmas regarding the object being observed, functioning to cut through doubt.

何等為信？謂於有體有德有能忍可清淨希望為體，樂欲所依為業。何等為慚？謂於諸過惡自羞為體，惡行止息所依為業。何等為愧？謂於諸過惡羞他為體，業如慚說。何等無貪？謂於有有具無著為體，惡行不轉所依為業。何等無瞋？謂於諸有情苦及苦具無恚為體，惡行不轉所依為業。何等無癡？謂由報教證智決擇為體，惡行不轉所依為業。何等為勤？謂心勇悍為體，或被甲、或加行、或無下、或無退、或無足，差別成滿善品為業。何等為安？謂止息身心麁重、身心調暢為體、除遣一切障礙為業。何等不放逸？謂依止正勤無貪無瞋無癡修諸善法，於心防護諸有漏法為體，成滿一切世出世福為業。何等為捨？謂依止正勤無貪無瞋無癡，與雜染住相違，心平等性、心正直性、心無功用住性為體，不容雜染所依為業。何等不害？謂無瞋善根一分心悲愍為體，不損惱為業。

> What is Faith? It means to accept, with a clear and pure mind, that things have substance, quality, and capacity; its function is to serve as the basis for joyful aspiration. What is Shame? It means feeling personally embarrassed by one's own faults and misdeeds; its function is to serve as the basis for stopping harmful behavior. What is Embarrassment? It means feeling embarrassed before others because of one's faults and misdeeds; its function is as described for shame. What is Non-Greed? It means not clinging to existence or the things that support existence; its function is to serve as the basis for preventing harmful behavior from arising. What is Non-Hatred? It means having no ill will toward sentient beings who suffer, or toward the causes of their suffering; its function is to serve as the basis for preventing harmful behavior from arising. What is Non-Delusion? It means discerning based on the wisdom gained from results, teachings, and direct realization; its function is to serve as the basis for preventing harmful behavior from arising. What is Diligence? It means a courageous and steadfast mind—whether arming oneself, striving forward, not giving up, not retreating, or never feeling satisfied; its function is to accomplish and perfect wholesome qualities. What is Serenity? It means calming the heaviness of body and mind, bringing ease and pliancy to both; its function is to remove all obstacles. What is Heedfulness? It means relying on right diligence, non-greed, non-hatred, and non-delusion to cultivate all wholesome teachings, protecting the mind from contaminated states; its function is to accomplish all worldly and transcendent blessings. What is Equanimity? It means relying on right diligence, non-greed, non-hatred, and non-delusion, standing opposite to defiled states—its essence is evenness of mind, uprightness of mind, and resting effortlessly in mind; its function is to serve as the basis that does not allow defilement. What is Non-Harmfulness? It means a share of the wholesome root of non-hatred—a mind of compassion; its function is to avoid causing harm or distress.

何等為貪？謂三界愛為體，生眾苦為業。何等為瞋？謂於有情苦及苦具心恚為體，不安隱住惡行所依為業。何等為慢？謂依止薩迦耶見心高舉為體，不敬苦生所依為業。何等無明？謂三界無知為體，於諸法中邪決定疑雜生起所依為業。何等為疑？謂於諦猶豫為體，善品不生所依為業。何等薩迦耶見？謂於五取蘊等隨觀執我及我所，諸忍欲覺觀見為體，一切見趣所依為業。何等邊執見？謂於五取蘊等隨觀執或斷或常，諸忍欲覺觀見為體，障處中行出離為業。何等見取，謂於諸見及見所依五取蘊等，隨觀執為最為勝為上為妙，諸忍欲覺觀見為體，執不正見所依為業。何等戒禁取？謂於諸戒禁及戒禁所依五取蘊等，隨觀執為清淨為解脫為出離，諸忍欲覺觀見為體，勞而無果所依為業。何等邪見？謂謗因謗果、或謗作用、或壞實事、或邪分別，諸忍欲覺觀見為體，斷善根為業，及不善根堅固所依為業、不善生起為業、善不生起為業。如是五見，幾增益見？幾損減見？四是增益見，謂於所知境增益自性及差別故、於諸見中增益第一及清淨故。一多分是損減見。計前後際所有諸見，彼於此五幾見所攝？謂或二或一切。於不可記事所有諸見，彼於此五幾見所攝？謂或二或一切。薄伽梵觀何過失故，於蘊界處以五種相非毀執我？由觀彼攝受薩迦耶見者有五種過失故，謂異相過失、無常過失、不自在過失、無身過失、不由功用解脫過失。於五取蘊有二十句薩迦耶見，謂計色是我、我有諸色、色屬於我、我在色中，如是計受想行識是我，我有識等、識等屬我、我在識等中。於此諸見，幾是我見？幾是我所見？謂五是我見，十五是我所見。何因十五是我所見？由相應我所故、隨轉我所故、不離我所故。薩迦耶見，當言於事了不了耶？當言於事不得決了，如於繩上妄起蛇解。

> What is greed? It is essentially craving for the three realms, and its function is to produce all kinds of suffering. What is anger? It is essentially a mind of hostility toward the suffering of sentient beings and the causes of suffering; its function is to create an unsettled mind and serve as the basis for harmful actions. What is pride? It is essentially a mind that exalts itself based on the view of a real self; its function is to serve as the basis for disrespect and the arising of suffering. What is ignorance? It is essentially not knowing the three realms; its function is to serve as the basis for wrong certainty, doubt, and mixed mental states regarding all phenomena. What is doubt? It is essentially hesitation about the truths; its function is to serve as the basis for wholesome qualities not arising. What is the view of a real self? It is essentially observing the five aggregates of clinging and grasping at "I" and "mine," along with the associated acceptance, desire, perception, contemplation, and views; its function is to serve as the basis for all wrong views. What is the extreme view? It is essentially observing the five aggregates of clinging and grasping at either annihilation or permanence, along with the associated acceptance, desire, perception, contemplation, and views; its function is to obstruct the middle way and liberation. What is clinging to views? It is essentially observing all views and the five aggregates of clinging that support them, and grasping at them as best, supreme, highest, and most excellent, along with the associated acceptance, desire, perception, contemplation, and views; its function is to serve as the basis for holding to wrong views. What is clinging to precepts and rituals? It is essentially observing various precepts and rituals and the five aggregates of clinging that support them, and grasping at them as pure, liberating, and leading to escape, along with the associated acceptance, desire, perception, contemplation, and views; its function is to serve as the basis for effort that brings no result. What is wrong view? It is essentially denying cause, denying effect, denying function, destroying real matters, or making wrong distinctions, along with the associated acceptance, desire, perception, contemplation, and views; its function is to cut off wholesome roots, to serve as the basis for strengthening unwholesome roots, to serve as the basis for the arising of unwholesome states, and to serve as the basis for wholesome states not arising. Among these five views, how many are views of exaggeration and how many are views of denial? Four are views of exaggeration, because they exaggerate the intrinsic nature and distinctions of the objects of knowledge, and because they exaggerate what is first and pure among views. One is mostly a view of denial. As for all views concerning past and future, how many of these five views do they fall under? Either two or all of them. As for all views concerning the unexpounded matters, how many of these five views do they fall under? Either two or all of them. For what fault did the Blessed One see that he did not approve of clinging to a self in the five ways regarding aggregates, elements, and sense bases? Because he saw that those who hold the view of a real self are subject to five faults: the fault of difference, the fault of impermanence, the fault of lack of autonomy, the fault of being without a self, and the fault of not being liberated without effort. Regarding the five aggregates of clinging, there are twenty statements of the view of a real self: grasping that form is self, that I have form, that form belongs to me, that I am in form; likewise grasping that feeling, perception, mental formations, and consciousness are self, that I have consciousness, that consciousness belongs to me, that I am in consciousness. Among these views, how many are views of self and how many are views of what belongs to self? Five are views of self, and fifteen are views of what belongs to self. Why are fifteen views of what belongs to self? Because they are associated with what belongs to self, they follow what belongs to self, and they are not separate from what belongs to self. As for the view of a real self, should it be said to be clear about matters or not clear about matters? It should be said to be not clear about matters, like mistakenly perceiving a snake on a rope.

何等為忿？謂於現前不饒益相，瞋之一分，心怒為體，執杖憤發所依為業。何等為恨？謂自此已後，即瞋一分，懷怨不捨為體，不忍所依為業。何等為覆？謂於所作罪他正舉時，癡之一分，隱藏為體，悔不安住所依為業。何等為惱？忿恨居先，瞋之一分，心戾為體，高暴麁言所依為業、生起非福為業、不安隱住為業。何等為嫉？謂耽著利養不耐他榮，瞋之一分，心妬為體，令心憂慼不安隱住為業。何等為慳？謂耽著利養於資生具，貪之一分，心悋為體，不捨所依為業。何等為誑？謂耽著利養，貪癡一分，詐現不實功德為體，邪命所依為業。何等為諂？謂耽著利養，貪癡一分，矯設方便隱實過惡為體，障正教授為業。何等為憍？謂或依少年無病長壽之相、或得隨一有漏榮利之事，貪之一分，令心悅豫為體，一切煩惱及隨煩惱所依為業。何等為害？謂瞋之一分，無哀無悲無愍為體，損惱有情為業。何等無慚？謂貪瞋癡分，於諸過惡不自羞為體，一切煩惱及隨煩惱助伴為業。何等無愧？謂貪瞋癡分，於諸過惡不羞他為體，一切煩惱及隨煩惱助伴為業。何等惛沈？謂愚癡分，心無堪任為體，障毘鉢舍那為業。何等掉舉？謂貪欲分，隨念淨相心不寂靜為體，障奢摩他為業。何等不信？謂愚癡分，於諸善法心不忍可、心不清淨、心不希望為體，懈怠所依為業。何等懈怠？謂愚癡分，依著睡眠倚臥為樂、心不策勵為體，障修方便善品為業。何等放逸？謂依懈怠及貪瞋癡不修善法，於有漏法心不防護為體，增惡損善所依為業。何等忘念？謂諸煩惱相應念為體，散亂所依為業。何等不正知？謂諸煩惱相應慧為體，由此慧故起不正知身語心行，毀所依為業。何等散亂，謂貪瞋癡分，心流散為體。此復六種，謂自性散亂、外散亂、內散亂、相散亂、麁重散、亂作意散亂。云何自性散亂？謂五識身。云何外散亂？謂正修善時於五妙欲其心馳散。云何內散亂？謂正修善時沈掉味著。云何相散亂？謂為他歸信矯示修善。云何麁重散亂？謂依我我所執及我慢品麁重力故，修善法時於已生起所有諸受起我我所，及與我慢執受間雜取相。云何作意散亂？謂依餘乘餘定若依若入，所有流散能障離欲為業。

> What is fury? It is a portion of anger directed at a present situation that one finds unhelpful. Its essence is mental rage, and its function is to serve as the basis for seizing weapons and acting out in violent outbursts. What is resentment? It is from that point onward a portion of anger. Its essence is holding on to a grievance without letting go, and its function is to serve as the basis for intolerance. What is concealment? When one has committed an offense and another person rightly points it out, it is a portion of delusion. Its essence is hiding the fault, and its function is to serve as the basis for remorse and an unsettled mind. What is irritation? With fury and resentment as its forerunners, it is a portion of anger. Its essence is a harsh and twisted mind, and its function is to serve as the basis for arrogant and coarse speech, for producing demerit, and for dwelling in unease. What is envy? It is being attached to gain and honor and being unable to bear others' prosperity. It is a portion of anger. Its essence is a jealous mind, and its function is to cause the mind sorrow and distress and to dwell in unease. What is stinginess? It is being attached to gain and honor and to the necessities of life. It is a portion of greed. Its essence is a miserly mind, and its function is to serve as the basis for not giving. What is deceit? It is being attached to gain and honor. It is a portion of greed and delusion. Its essence is falsely displaying qualities one does not actually possess, and its function is to serve as the basis for wrong livelihood. What is flattery? It is being attached to gain and honor. It is a portion of greed and delusion. Its essence is contriving clever means to hide one's actual faults, and its function is to obstruct true instruction. What is arrogance? It is based either on the signs of youth, health, and long life, or on obtaining any one of the conditioned, tainted things of honor and gain. It is a portion of greed. Its essence is delighting the mind, and its function is to serve as the basis for all afflictions and secondary afflictions. What is harmfulness? It is a portion of anger. Its essence is lacking compassion, lacking sympathy, and lacking pity, and its function is to injure and trouble sentient beings. What is shamelessness? It is a portion of greed, anger, and delusion. Its essence is not feeling ashamed of one's own faults, and its function is to serve as a companion to all afflictions and secondary afflictions. What is brazenness? It is a portion of greed, anger, and delusion. Its essence is not feeling shame before others regarding one's faults, and its function is to serve as a companion to all afflictions and secondary afflictions. What is mental dullness? It is a portion of delusion. Its essence is the mind's lack of capacity, and its function is to obstruct insight. What is restlessness? It is a portion of greed. Its essence is the mind not being calm as it follows thoughts of pleasant signs, and its function is to obstruct calm abiding. What is lack of faith? It is a portion of delusion. Its essence is being unable to accept the wholesome teachings, having an impure mind, and lacking aspiration, and its function is to serve as the basis for laziness. What is laziness? It is a portion of delusion. Its essence is taking pleasure in lying down and relying on sleep, and the mind not exerting itself, and its function is to obstruct the practice of wholesome qualities. What is heedlessness? It is relying on laziness and on greed, anger, and delusion, not cultivating wholesome teachings. Its essence is not guarding the mind against tainted dharmas, and its function is to serve as the basis for increasing evil and diminishing good. What is forgetfulness? Its essence is mindfulness associated with afflictions, and its function is to serve as the basis for distraction. What is lack of clear comprehension? Its essence is wisdom associated with afflictions. Because of this wisdom, one gives rise to incorrect understanding in bodily, verbal, and mental actions, and its function is to destroy what one relies upon. What is distraction? It is a portion of greed, anger, and delusion. Its essence is the mind being scattered. This is further of six kinds: distraction of intrinsic nature, outward distraction, inward distraction, distraction of appearance, distraction of heaviness, and distraction of attention. What is distraction of intrinsic nature? It is the five consciousnesses. What is outward distraction? It is when, while properly cultivating what is wholesome, the mind runs scattered toward the five desirable qualities. What is inward distraction? It is when, while properly cultivating what is wholesome, one becomes attached to dullness and restlessness. What is distraction of appearance? It is deceptively displaying the cultivation of good for the sake of gaining others' faith and offerings. What is distraction of heaviness? It is because of the heavy force of grasping at self and what belongs to self, and of the category of self-conceit, that when cultivating wholesome teachings, with regard to all feelings that have arisen, one gives rise to self and what belongs to self along with self-conceit, grasping and mixing with them and taking their signs. What is distraction of attention? It is relying on other vehicles and other concentrations, whether relying on them or entering them, all of which are scattered and whose function is to obstruct freedom from desire.

何等睡眠？謂依睡眠因緣，是愚癡分，心略為體，或善或不善或無記、或時或非時、或應爾或不應爾，越失可作所依為業。何等惡作？謂依樂作不樂作、應作不應作，是愚癡分，心追悔為體，或善或不善或無記、或時或非時、或應爾或不應爾，能障心住為業。何等為尋？謂或依思或依慧尋求意言，令心麁轉為體。何等為伺？謂或依思或依慧伺察意言，令心細轉為體。如是二種，安不安住所依為業。

> What is sleep? It is a form of delusion that arises from the causes and conditions of sleepiness. Its essence is the mind becoming withdrawn. It may be wholesome, unwholesome, or neutral; it may occur at the right time or the wrong time; it may be appropriate or inappropriate. Its function is to serve as the basis for neglecting what could be done. What is regret? It arises from what was done with pleasure or displeasure, what should have been done or should not have been done. It is a form of delusion. Its essence is the mind's remorse. It may be wholesome, unwholesome, or neutral; it may occur at the right time or the wrong time; it may be appropriate or inappropriate. Its function is to obstruct the mind's stability. What is seeking? It is the mental pursuit and verbal examination of things, whether by way of thought or by way of wisdom, causing the mind to become coarse in its movement. This is its essence. What is examining? It is the mental investigation and verbal examination of things, whether by way of thought or by way of wisdom, causing the mind to become subtle in its movement. This is its essence. These two — seeking and examining — have the function of serving as the basis for the mind's unsettled or settled states.

復次諸善心所斷自所治為業，煩惱隨煩惱障自能治為業。

> Furthermore, wholesome mental factors have the function of cutting off what they counteract, while afflictions and secondary afflictions have the function of obstructing what can counteract them.

何等名為心不相應行？謂得、無想定、滅盡定、無想異熟、命根、眾同分、生、老、住、無常、名身、句身、文身、異生性、流轉、定異、相應、勢速、次第、時、方、數、和合等。何等為得、謂於善不善無記法若增若減，假立獲得成就。何等無想定？謂已離遍淨欲、未離上欲，出離想作意為先故，於不恒行心心所滅，假立無想定。何等滅盡定？謂已離無所有處欲，超過有頂，暫息想作意為先故，於不恒行諸心心所及恒行一分心心所滅，假立滅盡定。何等無想異熟？謂已生無想有情天中，於不恒行心心所滅，假立無想異熟。何等命根？謂於眾同分先業所引，住時決定，假立命根。何等眾同分？謂如是如是有情，於種種類自體相似，假立眾同分。何等為生？謂於眾同分諸行本無今有，假立為生。何等為老？謂於眾同分諸行相續變異，假立為老。何等為住？謂於眾同分諸行相續不變壞，假立為住。何等無常？謂於眾同分諸行相續變壞，假立無常。何等名身？謂於諸法自性增言，假立名身。何等句身？謂於諸法差別增言，假立句身。何等文身？謂於彼二所依諸字，假立文身。此言文者，能彰彼二故。此又名顯，能顯彼義故。此復名字，無異轉故。何等異生性？謂於聖法不得，假立異生性。何等流轉？謂於因果相續不斷，假立流轉。何等定異？謂於因果種種差別，假立定異。何等相應？謂於因果相稱，假立相應。何等勢速？謂於因果迅疾流轉，假立勢速。何等次第？謂於因果一一流轉，假立次第。何等為時？謂於因果相續流轉，假立為時。何等為方？謂於東西南北四維上下因果差別，假立為方。何等為數？謂於諸行一一差別，假立為數。何等和合？謂於因果眾緣集會，假立和合。

> What are the formations not associated with mind? They are: acquisition, the attainment of no-thought, the attainment of cessation, the ripening of no-thought, the faculty of life, commonality of beings, birth, aging, abiding, impermanence, name-bodies, sentence-bodies, letter-bodies, the state of ordinary beings, continuity, distinctness, correspondence, rapidity, sequence, time, direction, number, and conjunction, among others. What is acquisition? It is the conceptual establishment of obtaining and attaining with respect to wholesome, unwholesome, and neutral dharmas, whether increasing or decreasing. What is the attainment of no-thought? It is when one has transcended the desire for universal purity but has not yet transcended higher desires, and with the intention of renouncing perception as the precursor, the non-constant activities of mind and mental factors cease — this is conceptually established as the attainment of no-thought. What is the attainment of cessation? It is when one has transcended the desire for the sphere of nothingness, gone beyond the peak of existence, and with the intention of temporarily suspending perception as the precursor, the non-constant activities of mind and mental factors as well as a portion of the constant activities of mind and mental factors cease — this is conceptually established as the attainment of cessation. What is the ripening of no-thought? It is when one has been born in the heaven of no-thought sentient beings, and the non-constant activities of mind and mental factors cease — this is conceptually established as the ripening of no-thought. What is the faculty of life? It is that which, within commonality of beings, is drawn forth by former karma and whose duration is fixed — this is conceptually established as the faculty of life. What is commonality of beings? It is the conceptual establishment that sentient beings such as these are similar in their particular types of self-identity. What is birth? It is the conceptual establishment that, within commonality of beings, formations that previously did not exist now come to exist. What is aging? It is the conceptual establishment that, within commonality of beings, the continuity of formations transforms and changes. What is abiding? It is the conceptual establishment that, within commonality of beings, the continuity of formations does not change or deteriorate. What is impermanence? It is the conceptual establishment that, within commonality of beings, the continuity of formations changes and deteriorates. What is a name-body? It is the conceptual establishment of increased speech concerning the intrinsic nature of dharmas. What is a sentence-body? It is the conceptual establishment of increased speech concerning the distinctions among dharmas. What is a letter-body? It is the conceptual establishment of the letters upon which those two depend. The term "letter" here means that which can make those two manifest. This is also called "expression," because it can express their meaning. This is also called a "name," because it does not change or shift. What is the state of ordinary beings? It is the conceptual establishment of not having attained the noble dharmas. What is continuity? It is the conceptual establishment that cause and effect continue without interruption. What is distinctness? It is the conceptual establishment of the various differences between cause and effect. What is correspondence? It is the conceptual establishment that cause and effect are commensurate. What is rapidity? It is the conceptual establishment that cause and effect flow swiftly. What is sequence? It is the conceptual establishment that cause and effect flow one by one. What is time? It is the conceptual establishment of the continuous flow of cause and effect. What is direction? It is the conceptual establishment of the differences of cause and effect in the east, west, south, north, the four intermediate directions, above, and below. What is number? It is the conceptual establishment of the individual differences among formations. What is conjunction? It is the conceptual establishment of the gathering of many conditions of cause and effect.

云何建立識蘊？謂心、意、識差別。何等為心？謂蘊界處習氣所熏一切種子阿賴耶識。亦名異熟識，亦名阿陀那識，以能積集諸習氣故。何等為意？謂一切時緣阿賴耶識思度為性，與四煩惱恒相應，謂我見、我愛、我慢、無明。此意遍行一切善不善無記位，唯除聖道現前，若處滅盡定及在無學地。又六識以無間滅識為意。何等為識？謂六識身：眼識、耳識、鼻識、舌識、身識、意識。何等眼識？謂依眼緣色了別為性。何等耳識？謂依耳緣聲了別為性。何等鼻識？謂依鼻緣香了別為性。何等舌識？謂依舌緣味了別為性。何等身識？謂依身緣觸了別為性。何等意識？謂依意緣法了別為性。

> How is the aggregate of consciousness established? It is the distinction between mind, mental faculty, and consciousness. What is mind? It is the storehouse consciousness, the all-seed consciousness perfumed by the habitual tendencies of the aggregates, elements, and sense fields. It is also called the ripening consciousness, and also called the appropriating consciousness, because it can accumulate all habitual tendencies. What is mental faculty? It is that which, at all times, takes the storehouse consciousness as its object and has the nature of deliberating and measuring. It is constantly associated with four afflictions: self-view, self-love, self-conceit, and ignorance. This mental faculty operates in all states—wholesome, unwholesome, and neutral—except when the noble path is present, or when one is in the attainment of cessation, or on the level of one beyond training. Also, the six consciousnesses take the immediately preceding ceased consciousness as their mental faculty. What is consciousness? It is the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. What is eye consciousness? It is that which, depending on the eye and taking visual forms as its object, has the nature of distinguishing. What is ear consciousness? It is that which, depending on the ear and taking sounds as its object, has the nature of distinguishing. What is nose consciousness? It is that which, depending on the nose and taking smells as its object, has the nature of distinguishing. What is tongue consciousness? It is that which, depending on the tongue and taking tastes as its object, has the nature of distinguishing. What is body consciousness? It is that which, depending on the body and taking tactile sensations as its object, has the nature of distinguishing. What is mind consciousness? It is that which, depending on the mental faculty and taking mental objects as its object, has the nature of distinguishing.

云何建立界？謂色蘊即十界，眼界色界、耳界聲界、鼻界香界、舌界味界、身界觸界，及意界一分，受蘊想蘊行蘊即法界一分，識蘊即七識界，謂眼等六識界及意界。

> How are the sensory elements established? The aggregate of form corresponds to the ten elements: the eye element, the form element, the ear element, the sound element, the nose element, the smell element, the tongue element, the taste element, the body element, the touch element, and part of the mind element. The aggregates of feeling, perception, and mental formations correspond to part of the Dharma element. The aggregate of consciousness corresponds to the seven consciousness elements: the six consciousness elements of eye, ear, nose, tongue, body, and mind, along with the mind element.

何等界法蘊不攝耶？謂法界中諸無為法。此無為法復有八種，謂善法真如、不善法真如、無記法真如、虛空、非擇滅、擇滅、不動及想受滅。何等善法真如？謂無我性，亦名空性、無相、實際、勝義、法界。何故真如說名真如？謂彼自性無變異故。何故真如名無我性？離二我故。何故真如名為空性？一切雜染所不行故。何故真如名為無相？以一切相皆寂靜故。何故真如名為實際？以無顛倒所緣性故。何故真如名為勝義？最勝聖智所行處故。何故真如名為法界？一切聲聞獨覺諸佛妙法所依相故。如善法真如，當知不善法真如、無記法真如亦爾。何等虛空？謂無色性，容受一切所作業故。何等非擇滅？謂是滅非離繫。何等擇滅？謂是滅是離繫。何等不動？謂已離遍淨欲、未離上欲，苦樂滅。何等想受滅？謂已離無所有處欲，超過有頂，暫息想作意為先故，諸不恒行心心所滅，及恒行一分心心所滅。又若五種色，若受想行蘊，及此所說八無為法，如是十六總名法界。

> Which dharmas are not included in the aggregate of dharmas? They are the unconditioned dharmas within the dharma realm. These unconditioned dharmas are of eight kinds: suchness of virtuous dharmas, suchness of non-virtuous dharmas, suchness of neutral dharmas, space, non-analytical cessation, analytical cessation, immovability, and cessation of perception and feeling. What is the suchness of virtuous dharmas? It is the nature of non-self, also called emptiness, signlessness, the ultimate limit, the supreme meaning, and the dharma realm. Why is suchness called suchness? Because its essential nature does not change or differ. Why is suchness called the nature of non-self? Because it is free from both kinds of self. Why is suchness called emptiness? Because all defilements cannot operate within it. Why is suchness called signlessness? Because all signs are utterly stilled. Why is suchness called the ultimate limit? Because it is the object of what is free from distortion. Why is suchness called the supreme meaning? Because it is the domain experienced by the most excellent noble wisdom. Why is suchness called the dharma realm? Because it is the basis and mark of the excellent dharmas of all hearers, solitary realizers, and Buddhas. Just as with the suchness of virtuous dharmas, so too should you understand the suchness of non-virtuous dharmas and the suchness of neutral dharmas. What is space? It is the nature of being formless, because it accommodates all created actions. What is non-analytical cessation? It is cessation that is not freedom from bondage. What is analytical cessation? It is cessation that is freedom from bondage. What is immovability? It is the cessation of suffering and pleasure for one who has already transcended the desire for pervasive purity but has not yet transcended the desires above. What is the cessation of perception and feeling? For one who has already transcended the desire for the realm of nothingness and gone beyond the peak of existence, with the temporary stilling of perception as the preliminary condition, the non-continuous mental factors and mental states cease, as do a portion of the continuous mental factors and mental states. Furthermore, the five kinds of form, the aggregates of feeling, perception, and formations, together with the eight unconditioned dharmas described here — these sixteen in total are called the dharma realm.

云何建立處？謂十色界即十色處，七識界即意處，法界即法處。

> How are the bases established? The ten realms of form are the ten bases of form; the seven realms of consciousness are the mind base; the Dharma realm is the Dharma base.

由此道理，諸蘊界處三法所攝，謂色蘊、法界、意處。如說眼及眼界，若有眼亦眼界耶？設有眼界亦眼耶？或有眼非眼界，謂阿羅漢最後眼。或有眼界非眼，謂處卵㲉、羯邏藍時、頞部曇時、閉尸時，在母腹中若不得眼，設得已失；若生無色異生所有眼因。或有眼亦眼界，謂所餘位。或有無眼無眼界，謂已入無餘依涅槃界，及諸聖者生無色界。如眼與眼界，如是耳鼻舌身與耳等界，隨其所應盡當知。若有意亦意界耶？設有意界亦意耶？或有意非意界，謂阿羅漢最後意。或有意界非意，謂處滅定者所有意因。或有意亦意界，謂所餘位。或有無意無意界，謂已入無餘依涅槃界。若生長彼地，即用彼地眼還見彼地色耶？或有即用彼地眼還見彼地色，或復餘地。謂生長欲界，用色廛眼見欲廛色；或用色廛上地眼見下地色。如以眼對色，如是以耳對聲。如生長欲界，如是生長色界。若生長欲界，即以欲廛鼻舌身，還嗅甞覺欲廛香味觸。若生長色界，即以色廛身，還覺自地觸。彼界自性定無香味，離段食貪故。由此道理亦無鼻舌兩識。若生長欲界，即以欲廛意知三界法及無漏法。如生長欲界，如是生長色界。若生長無色界，以無色廛意，知無色廛自地法及無漏法，若以無漏意知三界法及無漏法。何故諸蘊如是次第？由識住故，謂四識住及識。又前為後依故，如其色相而領受故，如所領受而了知故，如所了知而思作故，如所思作隨彼彼處而了別故。又由染污清淨故，謂若於是處而起染淨，若由領受取相造作故染污清淨，若所染污及所清淨，由此理故說蘊次第。

> By this principle, the three categories of aggregates, elements, and sense bases are subsumed under three dharmas: the aggregate of form, the element of dharma, and the sense base of mind. Suppose we speak of the eye and the eye element. If there is an eye, is there also an eye element? And if there is an eye element, is there also an eye? There may be an eye that is not an eye element—namely, the final eye of an arhat. There may be an eye element that is not an eye—namely, the eye-cause present in an egg, in the kalala stage, in the arbuda stage, in the peshi stage, when in the mother's womb one does not obtain an eye, or having obtained it, loses it; and the eye-cause of ordinary beings born in the formless realm. There may be an eye that is also an eye element—namely, in all remaining cases. There may be neither eye nor eye element—namely, for those who have entered the remainderless nirvana realm, and for noble ones born in the formless realm. Just as with the eye and the eye element, so too with the ear, nose, tongue, body, and the ear element and so forth—all should be understood according to what fits each case. If there is a mind, is there also a mind element? And if there is a mind element, is there also a mind? There may be a mind that is not a mind element—namely, the final mind of an arhat. There may be a mind element that is not a mind—namely, the mind-cause of those in the attainment of cessation. There may be a mind that is also a mind element—namely, in all remaining cases. There may be neither mind nor mind element—namely, for those who have entered the remainderless nirvana realm. If one is born and grows in a given realm, does one use the eye of that realm to see forms of that same realm? Or does one also see forms of other realms? There is a case where one uses the eye of that realm to see forms of that same realm, and there is a case where one sees forms of another realm. For example, one born and growing in the desire realm uses a desire-realm eye to see desire-realm forms; or one uses an eye of a higher realm within the form realm to see forms of a lower realm. Just as with the eye and forms, so too with the ear and sounds. Just as with one born and growing in the desire realm, so too with one born and growing in the form realm. If one is born and growing in the desire realm, one uses the desire-realm nose, tongue, and body to smell, taste, and feel desire-realm odors, flavors, and tangible objects. If one is born and growing in the form realm, one uses the form-realm body to feel tangible objects of one's own realm. In that realm, by its very nature, there are definitely no odors or flavors, because they are free from craving for material food. By this principle, there are also no nose and tongue consciousnesses. If one is born and growing in the desire realm, one uses the desire-realm mind to know dharmas of the three realms and unconditioned dharmas. Just as with one born and growing in the desire realm, so too with one born and growing in the form realm. If one is born and growing in the formless realm, one uses the formless-realm mind to know formless-realm dharmas of one's own realm and unconditioned dharmas; or one uses the unconditioned mind to know dharmas of the three realms and unconditioned dharmas. Why are the aggregates in this particular order? Because of the abiding of consciousness—namely, the four abidings of consciousness and consciousness itself. Also, because the former serves as the support for the latter; because one feels according to the appearance of form; because one cognizes according to what one feels; because one intends and acts according to what one cognizes; and because one discriminates in this and that place according to what one has intended and done. Also, because of defilement and purification: wherever defilement and purity arise, whether defilement and purity come about through feeling, grasping marks, and constructing, or whether it is what is defiled and what is purified—by this principle, the order of the aggregates is explained.

何故諸界如是次第？由隨世事差別轉故。云何世事差別而轉？謂諸世間最初相見，既相見已更相問訊，既問訊已即受沐浴塗香花鬘，次受種種上妙飲食，次受種種臥具侍女，然後意界處處分別，以內界次第故建立外界，隨此次第建立識界。如界次第，處亦如是。蘊義云何？諸所有色，若過去若未來若現在、若內若外、若麁若細、若劣若勝、若遠若近，彼一切略說一色蘊，積聚義故，如財貨蘊。如是乃至識蘊。又苦相廣大故名為蘊，如大材蘊。如契經言：如是純大苦蘊集故。又荷雜染擔故名為蘊，如肩荷擔。

> Why are the realms in this order? Because they unfold according to the differences in worldly affairs. How do worldly affairs unfold in their differences? In the world, beings first see one another. Having seen one another, they greet one another. Having greeted one another, they bathe and anoint themselves with fragrance and garlands. Next they partake of various fine foods and drinks. Next they enjoy various fine beds and attendants. Only then does the mind realm engage in discrimination everywhere. Because the inner realms are established in order, the outer realms are established accordingly, and the consciousness realm is established following this same order. Just as with the realms, so too with the sense bases. What is the meaning of "aggregate"? All matter—whether past, future, or present; whether inner or outer; whether coarse or subtle; whether inferior or superior; whether far or near—all of this is briefly called the aggregate of form, because of the meaning of accumulation, like a heap of goods. So too up to the aggregate of consciousness. Furthermore, because the mark of suffering is vast, it is called an aggregate, like a great mass of timber. As the scripture says: "Thus the whole mass of suffering is accumulated." Furthermore, because it carries the burden of defilement, it is called an aggregate, like a shoulder bearing a burden.

界義云何？一切法種子義；又能持自相義；又能持因果性義；又攝持一切法差別義。處義云何？識生長門義是處義。

> What is the meaning of "realm"? It means the seed-nature of all dharmas; it also means the ability to maintain one's own characteristics; it also means the ability to maintain the nature of cause and effect; and it also means encompassing and sustaining the distinctions of all dharmas. What is the meaning of "base"? The meaning of base is the gateway for the arising and growth of consciousness.

如佛所說：色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻化。以何義故色如聚沫乃至識如幻化？以無我故、離淨故、少味故、不堅故、不實故。

> As the Buddha said: Form is like a mass of foam, feeling is like a bubble, perception is like a mirage, mental formations are like a banana tree, and consciousness is like a magical illusion. For what reason are form like a mass of foam, and so on up to consciousness being like a magical illusion? Because they are without self, because they are devoid of purity, because they have little taste, because they are not solid, because they are not real.

## 大乘阿毘達磨集論卷第一

> Abhidharma Samuccaya, Volume 1